mh_parser/vol_split/6 - Joshua/Chapter 5.xml

<div2 id="Jos.vi" n="vi" next="Jos.vii" prev="Jos.v" progress="2.28%" title="Chapter V">
<h2 id="Jos.vi-p0.1">J O S H U A</h2>
<h3 id="Jos.vi-p0.2">CHAP. V.</h3>
<p class="intro" id="Jos.vi-p1">Israel have now got over Jordan, and the waters
which had opened before them, to favour their march forward, are
closed again behind them, to forbid their retreat backward. They
have now got footing in Canaan, and must apply themselves to the
conquest of it, in order to which this chapter tells us, I. How
their enemies were dispirited, <scripRef id="Jos.vi-p1.1" osisRef="Bible:Josh.5.1" parsed="|Josh|5|1|0|0" passage="Jos 5:1">ver.
1</scripRef>. II. What was done at their first landing to assist
and encourage them. 1. The covenant of circumcision was renewed,
<scripRef id="Jos.vi-p1.2" osisRef="Bible:Josh.5.2-Josh.5.9" parsed="|Josh|5|2|5|9" passage="Jos 5:2-9">ver. 2-9</scripRef>. 2. The feast of
the passover was celebrated, <scripRef id="Jos.vi-p1.3" osisRef="Bible:Josh.5.10" parsed="|Josh|5|10|0|0" passage="Jos 5:10">ver.
10</scripRef>. 3. Their camp was victualled with the corn of the
land, whereupon the manna ceased, <scripRef id="Jos.vi-p1.4" osisRef="Bible:Josh.5.11-Josh.5.12" parsed="|Josh|5|11|5|12" passage="Jos 5:11,12">ver. 11, 12</scripRef>. 4. The captain of the Lord's
host himself appeared to Joshua to animate and direct him,
<scripRef id="Jos.vi-p1.5" osisRef="Bible:Josh.5.13-Josh.5.15" parsed="|Josh|5|13|5|15" passage="Jos 5:13-15">ver. 13-15</scripRef>.</p>
<scripCom id="Jos.vi-p0.1_1" osisRef="Bible:Josh.5" parsed="|Josh|5|0|0|0" passage="Jos 5" type="Commentary"/>
<scripCom id="Jos.vi-p0.2_1" osisRef="Bible:Josh.5.1-Josh.5.9" parsed="|Josh|5|1|5|9" passage="Jos 5:1-9" type="Commentary"/><div class="Commentary" id="Bible:Josh.5.1-Josh.5.9">
<h4 id="Jos.vi-p1.8">The Circumcision of the
Israelites. (<span class="smallcaps" id="Jos.vi-p1.9">b. c.</span> 1451.)</h4>
<p class="passage" id="Jos.vi-p2">1 And it came to pass, when all the kings of the
Amorites, which <i>were</i> on the side of Jordan westward, and all
the kings of the Canaanites, which <i>were</i> by the sea, heard
that the <span class="smallcaps" id="Jos.vi-p2.1">Lord</span> had dried up the
waters of Jordan from before the children of Israel, until we were
passed over, that their heart melted, neither was there spirit in
them any more, because of the children of Israel.   2 At that
time the <span class="smallcaps" id="Jos.vi-p2.2">Lord</span> said unto Joshua, Make
thee sharp knives, and circumcise again the children of Israel the
second time.   3 And Joshua made him sharp knives, and
circumcised the children of Israel at the hill of the foreskins.
  4 And this <i>is</i> the cause why Joshua did circumcise:
All the people that came out of Egypt, <i>that were</i> males,
<i>even</i> all the men of war, died in the wilderness by the way,
after they came out of Egypt.   5 Now all the people that came
out were circumcised: but all the people <i>that were</i> born in
the wilderness by the way as they came forth out of Egypt,
<i>them</i> they had not circumcised.   6 For the children of
Israel walked forty years in the wilderness, till all the people
<i>that were</i> men of war, which came out of Egypt, were
consumed, because they obeyed not the voice of the <span class="smallcaps" id="Jos.vi-p2.3">Lord</span>: unto whom the <span class="smallcaps" id="Jos.vi-p2.4">Lord</span> sware that he would not shew them the land,
which the <span class="smallcaps" id="Jos.vi-p2.5">Lord</span> sware unto their
fathers that he would give us, a land that floweth with milk and
honey.   7 And their children, <i>whom</i> he raised up in
their stead, them Joshua circumcised: for they were uncircumcised,
because they had not circumcised them by the way.   8 And it
came to pass, when they had done circumcising all the people, that
they abode in their places in the camp, till they were whole.
  9 And the <span class="smallcaps" id="Jos.vi-p2.6">Lord</span> said unto
Joshua, This day have I rolled away the reproach of Egypt from off
you. Wherefore the name of the place is called Gilgal unto this
day.</p>
<p class="indent" id="Jos.vi-p3">A vast show, no doubt, the numerous camp of
Israel made in the plains of Jericho, where now they had pitched
their tents. <i>Who can count the dust of Jacob?</i> That which had
long been the <i>church in the wilderness has now come up from the
wilderness, leaning upon her beloved, and looks forth as the
morning, fair as the moon, clear as the sun, and terrible as an
army with banners.</i> How terrible she was in the eyes of her
enemies we are here told, <scripRef id="Jos.vi-p3.1" osisRef="Bible:Josh.5.1" parsed="|Josh|5|1|0|0" passage="Jos 5:1"><i>v.</i>
1</scripRef>. How fair and clear she was made in the eyes of her
friends, by the rolling away of the reproach of Egypt, we are told
in the following verses.</p>
<p class="indent" id="Jos.vi-p4">I. Here is the fright which the Canaanites
were put into by their miraculously passing over Jordan, <scripRef id="Jos.vi-p4.1" osisRef="Bible:Josh.5.1" parsed="|Josh|5|1|0|0" passage="Jos 5:1"><i>v.</i> 1</scripRef>. The news of it was soon
dispersed all the country over, not only as a prodigy in itself,
but as an alarm to all the kings and kingdoms of Canaan. Now, as
when Babylon was taken, <i>One post runs to meet another, and one
messenger to meet another,</i> to carry the amazing tidings to
every corner of their land, <scripRef id="Jos.vi-p4.2" osisRef="Bible:Jer.51.31" parsed="|Jer|51|31|0|0" passage="Jer 51:31">Jer. li.
31</scripRef>. And here we are told what impressions the tidings
made upon the kings of this land: <i>Their heart melted</i> like
wax before the fire, <i>neither was there spirit in them any
more.</i> This intimates that, though the heart of the people
generally had fainted before (as Rahab owned, <scripRef id="Jos.vi-p4.3" osisRef="Bible:Josh.2.9" parsed="|Josh|2|9|0|0" passage="Jos 2:9"><i>ch.</i> ii. 9</scripRef>), yet the kings had till now
kept up their spirits pretty well, had promised themselves that,
being in possession, their country populous, and their cities
fortified, they should be able to make their part good against the
invaders; but when they heard not only that they had come over
Jordan, and that this defence of their country was broken through,
but that they had come over by a miracle, the God of nature
manifestly fighting for them, <i>their hearts failed them</i> too,
they gave up the cause for gone, and were now at their wits' end.
And, 1. They had reason enough to be afraid; Israel itself was a
formidable body, and much more so when God was its head, a God of
almighty power. What can make head against them if Jordan be driven
back before them? 2. God impressed these fears upon them, and
dispirited them, as he had promised (<scripRef id="Jos.vi-p4.4" osisRef="Bible:Exod.23.27" parsed="|Exod|23|27|0|0" passage="Ex 23:27">Exod. xxiii. 27</scripRef>), <i>I will send my fear
before thee.</i> God can make the wicked to fear <i>where no fear
is</i> (<scripRef id="Jos.vi-p4.5" osisRef="Bible:Ps.53.5" parsed="|Ps|53|5|0|0" passage="Ps 53:5">Ps. liii. 5</scripRef>), much
more where there is such cause for fear as was here. He that made
the soul can, when he pleases, make his sword thus to approach to
it and kill it with his terrors.</p>
<p class="indent" id="Jos.vi-p5">II. The opportunity which this gave to the
Israelites to circumcise those among them that were uncircumcised:
<i>At that time</i> (<scripRef id="Jos.vi-p5.1" osisRef="Bible:Josh.5.2" parsed="|Josh|5|2|0|0" passage="Jos 5:2"><i>v.</i>
2</scripRef>), when the country about them was in that great
consternation, God ordered Joshua to circumcise the children of
Israel, for at that time it might be done with safety even in an
enemy's country; their hearts being melted, their hands were tied,
that they could not take this advantage against them as Simeon and
Levi did against the Shechemites, to come upon them <i>when they
were sore.</i> Joshua could not be sure of this, and therefore, if
he had ordered this general circumcision just at this time of his
own head, he might justly have been censured as imprudent; for, how
good soever the thing was in itself, in the eye of reason it was
not seasonable at this time, and might have been of dangerous
consequence; but, when God commanded him to do it, he must not
<i>consult with flesh and blood;</i> he that bade them to do it
would, no doubt, protect them and bear them out in it. Now
observe,</p>
<p class="indent" id="Jos.vi-p6">1. The occasion there was for this general
circumcision. (1.) All that came out of Egypt were circumcised,
<scripRef id="Jos.vi-p6.1" osisRef="Bible:Josh.5.5" parsed="|Josh|5|5|0|0" passage="Jos 5:5"><i>v.</i> 5</scripRef>. while they had
peace in Egypt doubtless they circumcised their children the eighth
day according to the law. But after they began to be oppressed,
especially when the edict was made for the destruction of their
male infants, the administration of this ordinance was interrupted;
many of them were uncircumcised, of whom there was a general
circumcision, either during the time of the three days' darkness,
as Dr. Lightfoot conjectures, or a year after, just before their
eating the second passover at Mount Sinai, and in order to that
solemnity (<scripRef id="Jos.vi-p6.2" osisRef="Bible:Num.9.2" parsed="|Num|9|2|0|0" passage="Nu 9:2">Num. ix. 2</scripRef>) as
many think. And it is with reference to that general circumcision
that this is called a <i>second,</i> <scripRef id="Jos.vi-p6.3" osisRef="Bible:Josh.5.2" parsed="|Josh|5|2|0|0" passage="Jos 5:2"><i>v.</i> 2</scripRef>. But the learned Masius thinks it
refers to the general circumcision of Abraham's family when that
ordinance was first instituted, <scripRef id="Jos.vi-p6.4" osisRef="Bible:Gen.17.23" parsed="|Gen|17|23|0|0" passage="Ge 17:23">Gen.
xvii. 23</scripRef>. That first confirmed the promise of the land
of Canaan, this second was a thankful celebration of the
performance of that promise. But, (2.) All that were <i>born in the
wilderness,</i> namely, after their walking in the wilderness,
became by the divine sentence a judgment upon them for their
disobedience, as is intimated by that repetition of the sentence,
<scripRef id="Jos.vi-p6.5" osisRef="Bible:Josh.5.6" parsed="|Josh|5|6|0|0" passage="Jos 5:6"><i>v.</i> 6</scripRef>. All that were
born since that fatal day on which God swore in his wrath that none
of that generation should <i>enter into his rest</i> were
uncircumcised. But what shall we say to this? Had not God enjoined
it to Abraham, under a very severe penalty, that every man-child of
his seed should be circumcised on the eighth day? <scripRef id="Jos.vi-p6.6" osisRef="Bible:Gen.17.9-Gen.17.14" parsed="|Gen|17|9|17|14" passage="Ge 17:9-14">Gen. xvii. 9-14</scripRef>. Was it not the
seal of the everlasting covenant? Was not so great a stress laid
upon it when they were coming out of Egypt that when, immediately
after the first passover, the law concerning that feast was made
perpetual, this was one clause of it, that no uncircumcised person
should eat of it, but should be deemed as a stranger? and yet,
under the government of Moses himself, to have all their children
that were born for thirty-eight years together left uncircumcised
is unaccountable. So great an omission could not be general but by
divine direction. Now, [1.] Some think circumcision was omitted
because it was needless: it was appointed to be a mark of
distinction between the Israelites and other nations, and therefore
in the wilderness, where they were so perfectly separated from all
and mingled with none, there was no occasion for it. [2.] Others
think that they did not look upon the precept of circumcision as
obligatory till they came to settle in Canaan; for in the covenant
made with them at Mount Sinai nothing was said about circumcision,
neither was it of Moses but <i>of the fathers</i> (<scripRef id="Jos.vi-p6.7" osisRef="Bible:John.7.22" parsed="|John|7|22|0|0" passage="Joh 7:22">John vii. 22</scripRef>), and with particular
reference to the grant of the land of Canaan, <scripRef id="Jos.vi-p6.8" osisRef="Bible:Gen.17.8" parsed="|Gen|17|8|0|0" passage="Ge 17:8">Gen. xvii. 8</scripRef>. [3.] Others think that God
favourably dispensed with the observance of this ordinance in
consideration of the unsettledness of their state, and their
frequent removals while they were in the wilderness. It was
requisite that children after they were circumcised should rest for
some time while they were sore, and stirring them might be
dangerous to them; God therefore would have mercy and not
sacrifice. This reason is generally acquiesced in, but to me it is
not satisfactory, for sometimes they staid a year in a place
(<scripRef id="Jos.vi-p6.9" osisRef="Bible:Num.9.22" parsed="|Num|9|22|0|0" passage="Nu 9:22">Num. ix. 22</scripRef>), if not much
longer, and in their removals the little children, though sore,
might be wrapped so warm, and carried so easy, as to receive no
damage, and might certainly be much better accommodated than the
mothers in travail or while lying in. Therefore, [4.] To me it
seems to have been a continued token of God's displeasure against
them for their unbelief and murmuring. Circumcision was originally
a seal of the promise of the land of Canaan, as we observed before.
It was in the believing hope of that good land that the patriarchs
circumcised their children; but when God had <i>sworn in his
wrath</i> concerning the men of war who came out of Egypt that they
should be consumed in the wilderness, and never enter Canaan, nor
come within sight of it (as that sentence is here repeated,
<scripRef id="Jos.vi-p6.10" osisRef="Bible:Josh.5.6" parsed="|Josh|5|6|0|0" passage="Jos 5:6"><i>v.</i> 6</scripRef>, reference being
made to it), as a further ratification of that sentence, and to be
a constant memorandum of it to them, all that fell under that
sentence, and were to fall by it, were forbidden to circumcise
their children, by which they were plainly told that, whatever
others might, they should never have the benefit of that promise of
which circumcision was the seal. And this was such a significant
indication of God's wrath as the breaking of the tables of the
covenant was when Israel had broken the covenant by making the
golden calf. It is true that there is no express mention of this
judicial prohibition in the account of that sentence; but an
intimation of it in <scripRef id="Jos.vi-p6.11" osisRef="Bible:Num.14.33" parsed="|Num|14|33|0|0" passage="Nu 14:33">Num. xiv.
33</scripRef>, <i>Your children shall bear your whoredoms.</i> It
is probable the children of Caleb and Joshua were circumcised, for
they were excepted out of that sentence, and of Caleb it is
particularly said, <i>To him will I give the land, and to his
children</i> (<scripRef id="Jos.vi-p6.12" osisRef="Bible:Deut.1.36" parsed="|Deut|1|36|0|0" passage="De 1:36">Deut. i. 36</scripRef>),
which was the very promise that circumcision was the seal of: and
Joshua is here told to circumcise the people, not his own family.
Whatever the reason was, it seems that this great ordinance was
omitted in Israel for almost forty years together, which is a plain
indication that it was not of absolute necessity, nor was to be of
perpetual obligation, but should in the fulness of time be
abolished, as now it was for so long a time suspended.</p>
<p class="indent" id="Jos.vi-p7">2. The orders given to Joshua for this
general circumcision (<scripRef id="Jos.vi-p7.1" osisRef="Bible:Josh.5.2" parsed="|Josh|5|2|0|0" passage="Jos 5:2"><i>v.</i>
2</scripRef>): <i>Circumcise again the children of Israel,</i> not
the same person, but the body of the people. Why was this ordered
to be done now? Answ. (1.) Because now the promise of which
circumcision was instituted to be the seal was performed. The seed
of Israel was brought safely into the land of Canaan. "Let them
therefore hereby own the truth of that promise which their fathers
had disbelieved, and could not find in their hearts to trust to."
(2.) Because now the threatening of which the suspending of
circumcision for thirty-eight years was the ratification was fully
executed by the expiring of the forty years. That <i>warfare is
accomplished, that iniquity is pardoned</i> (<scripRef id="Jos.vi-p7.2" osisRef="Bible:Isa.40.2" parsed="|Isa|40|2|0|0" passage="Isa 40:2">Isa. xl. 2</scripRef>), and therefore now the seal of
the covenant is revived again. But why was it not done sooner? why
not while they were resting some months in the plains of Moab? why
not during the thirty days of their mourning for Moses? Why was it
not deferred longer, till they had made some progress in the
conquest of Canaan, and had gained a settlement there, at least
till they had entrenched themselves, and fortified their camp? why
must it be done the very next day after they had come over Jordan?
Answ. Because divine Wisdom saw that to be the fittest time, just
when the forty years were ended, and they had entered Canaan; and
the reasons which human wisdom would have offered against it were
easily overruled. [1.] God would hereby show that the camp of
Israel was not governed by the ordinary rules and measures of war,
but by immediate direction from God, who by thus exposing them, in
the most dangerous moments, magnified his own power in protecting
them even then. And this great instance of security, in disabling
themselves for action just when they were entering upon action,
proclaimed such confidence in the divine care for their safety as
would increase their enemies' fears, much more when their scouts
informed them not only of the thing itself that was done, but of
the meaning of it, that it was a seal of the grant of this land to
Israel. [2.] God would hereby animate his people Israel against the
difficulties they were now to encounter, by confirming his covenant
with them, which gave them unquestionable assurance of victory and
success, and the full possession of the land of promise. [3.] God
would hereby teach them, and us with them, in all great
undertakings to <i>begin with God,</i> to make sure of his favour,
by offering ourselves to him <i>a living sacrifice</i> (for that
was signified by the blood of circumcision), and then we may expect
to prosper in all we do. [4.] The reviving of circumcision, after
it had been so long disused, was designed to revive the observance
of other institutions, the omission of which had been connived at
in the wilderness. This command to circumcise them was to remind
them of that which Moses had told them (<scripRef id="Jos.vi-p7.3" osisRef="Bible:Deut.21.8" parsed="|Deut|21|8|0|0" passage="De 21:8">Deut. xxi. 8</scripRef>), that when they should have come
<i>over Jordan</i> they must not do as they had done <i>in the
wilderness,</i> but must come under a stricter discipline. It was
said concerning many of the laws God had given them that they must
observe them <i>in the land</i> to which they were going, <scripRef id="Jos.vi-p7.4" osisRef="Bible:Deut.6.1 Bible:Deut.12.1" parsed="|Deut|6|1|0|0;|Deut|12|1|0|0" passage="De 6:1,12:1">Deut. vi. 1; xii. 1</scripRef>. [5.] This
<i>second</i> circumcision, as it is here called, was typical of
the spiritual circumcision with which the Israel of God, when they
enter into the gospel rest, are circumcised; it is the learned
bishop Pierson's observation that this circumcision being performed
under the direction of Joshua, Moses' successor, it points to
<i>Jesus as the true circumciser,</i> the author of <i>another
circumcision</i> than that <i>of the flesh,</i> commanded by the
law, even the <i>circumcision of the heart</i> (<scripRef id="Jos.vi-p7.5" osisRef="Bible:Rom.2.29" parsed="|Rom|2|29|0|0" passage="Ro 2:29">Rom. ii. 29</scripRef>), called the <i>circumcision of
Christ,</i> <scripRef id="Jos.vi-p7.6" osisRef="Bible:Col.2.11" parsed="|Col|2|11|0|0" passage="Col 2:11">Col. ii.
11</scripRef>.</p>
<p class="indent" id="Jos.vi-p8">3. The people's obedience to these orders.
Joshua <i>circumcised the children of Israel</i> (<scripRef id="Jos.vi-p8.1" osisRef="Bible:Josh.5.3" parsed="|Josh|5|3|0|0" passage="Jos 5:3"><i>v.</i> 3</scripRef>), not himself with his own
hands, but he commanded that it should be done, and took care that
it was done: it might soon be despatched, for it was not necessary
that it should be done by a priest or Levite, but any one might be
employed to do it. All those that were under twenty years old when
the people were numbered at Mount Sinai, and not being numbered
with them fell not by the fatal sentence, were circumcised, and by
them all the rest might be circumcised in a little time. The people
had promised to hearken to Joshua as they had hearkened to Moses
(<scripRef id="Jos.vi-p8.2" osisRef="Bible:Josh.1.17" parsed="|Josh|1|17|0|0" passage="Jos 1:17"><i>ch.</i> i. 17</scripRef>), and
here they gave an instance of their dutifulness by submitting to
this painful institution, and not calling him for the sake of it a
bloody governor, as Zipporah because of the circumcision called
Moses a bloody husband.</p>
<p class="indent" id="Jos.vi-p9">4. The names given to the place where this
was done, to perpetuate the memory of it. (1.) It was called <i>the
hill of the foreskins,</i> <scripRef id="Jos.vi-p9.1" osisRef="Bible:Josh.5.3" parsed="|Josh|5|3|0|0" passage="Jos 5:3"><i>v.</i>
3</scripRef>. Probably the foreskins that were cut off were laid on
a heap, and covered with earth, so that they made a little hillock.
(2.) It was called <i>Gilgal,</i> from a word which signifies to
take away, from that which God said to Joshua (<scripRef id="Jos.vi-p9.2" osisRef="Bible:Josh.5.9" parsed="|Josh|5|9|0|0" passage="Jos 5:9"><i>v.</i> 9</scripRef>), <i>This day have I rolled away
the reproach of Egypt.</i> God is jealous for the honour of his
people, his own honour being so much interested in it; and,
whatever reproach they may lie under for a time, first or last it
will certainly be rolled away, and every tongue that riseth up
against them he will condemn. [1.] Their circumcision rolled away
the reproach of Egypt. They were hereby owned to be the free-born
children of God, having the seal of the covenant in their flesh,
and so the reproach of their bondage in Egypt was removed. They
were tainted with the idolatry of Egypt, and that was their
reproach; but now that they were circumcised it was to be hoped
they would be so entirely devoted to God that the reproach of their
affection to Egypt would be rolled away. [2.] Their coming safely
to Canaan rolled away the reproach of Egypt, for it silenced that
spiteful suggestion of the Egyptians, that <i>for mischief they
were brought out, the wilderness had shut them in,</i> <scripRef id="Jos.vi-p9.3" osisRef="Bible:Exod.14.3" parsed="|Exod|14|3|0|0" passage="Ex 14:3">Exod. xiv. 3</scripRef>. Their wandering so long
in the wilderness confirmed the reproach, but now that they had
entered Canaan in triumph that reproach was done away. When God
glorifies himself in perfecting the salvation of his people he not
only silences the reproach of their enemies, but rolls it upon
themselves.</p>
</div><scripCom id="Jos.vi-p0.3" osisRef="Bible:Josh.5.10-Josh.5.12" parsed="|Josh|5|10|5|12" passage="Jos 5:10-12" type="Commentary"/><div class="Commentary" id="Bible:Josh.5.10-Josh.5.12">
<h4 id="Jos.vi-p9.5">The Ceasing of the Manna. (<span class="smallcaps" id="Jos.vi-p9.6">b. c.</span> 1451.)</h4>
<p class="passage" id="Jos.vi-p10">10 And the children of Israel encamped in
Gilgal, and kept the passover on the fourteenth day of the month at
even in the plains of Jericho.   11 And they did eat of the
old corn of the land on the morrow after the passover, unleavened
cakes, and parched <i>corn</i> in the selfsame day.   12 And
the manna ceased on the morrow after they had eaten of the old corn
of the land; neither had the children of Israel manna any more; but
they did eat of the fruit of the land of Canaan that year.</p>
<p class="indent" id="Jos.vi-p11">We may well imagine that the people of
Canaan were astonished, and that when they observed the motions of
the enemy they could not but think them very strange. When soldiers
take the field they are apt to think themselves excused from
religious exercises (they have not time nor thought to attend to
them), yet Joshua opens the campaign with one act of devotion after
another. What was afterwards said to another Joshua might truly be
said to this, <i>Hear now, O Joshua! thou and thy fellows that sit
before thee are men wondered at</i> (<scripRef id="Jos.vi-p11.1" osisRef="Bible:Zech.3.8" parsed="|Zech|3|8|0|0" passage="Zec 3:8">Zech. iii. 8</scripRef>), and yet indeed he took the
right method. That is likely to end well which begins with God.
Here is,</p>
<p class="indent" id="Jos.vi-p12">I. A solemn passover kept, at the time
appointed by the law, <i>the fourteenth day of the first month,</i>
and in the same place where they were circumcised, <scripRef id="Jos.vi-p12.1" osisRef="Bible:Josh.5.10" parsed="|Josh|5|10|0|0" passage="Jos 5:10"><i>v.</i> 10</scripRef>. While they were
wandering in the wilderness they were denied the benefit and
comfort of this ordinance, as a further token of God's displeasure;
but now, in answer to the prayer of Moses upon the passing of that
sentence <scripRef id="Jos.vi-p12.2" osisRef="Bible:Ps.90.15" parsed="|Ps|90|15|0|0" passage="Ps 90:15">Ps. xc. 15</scripRef>, God
comforted them again, after the time that he had afflicted them,
and therefore now that joyful ordinance is revived again. Now that
they had entered into Canaan it was very seasonable to remember
those wondrous works of divine power and goodness by which they
were brought out of Egypt. The finishing of mercies should bring to
mind the beginning of them; and when it is perfect day we must not
forget how welcome the morning-light was when we had long waited
for it. The solemn passover followed immediately after the solemn
circumcision; thus, when those that received the word were
baptized, immediately we find them <i>breaking bread,</i> <scripRef id="Jos.vi-p12.3" osisRef="Bible:Acts.2.41-Acts.2.42" parsed="|Acts|2|41|2|42" passage="Ac 2:41,42">Acts ii. 41, 42</scripRef>. They kept this
passover in the plains of Jericho, as it were in defiance of the
Canaanites that were round about them and enraged against them, and
yet could not give them any disturbance. Thus God gave them an
early instance of the performance of that promise that when they
went up to keep the feasts their land should be taken under the
special protection of the divine Providence. <scripRef id="Jos.vi-p12.4" osisRef="Bible:Exod.34.24" parsed="|Exod|34|24|0|0" passage="Ex 34:24">Exod. xxxiv. 24</scripRef>, <i>Neither shall any man
desire thy land.</i> He now <i>prepared a table before them in the
presence of their enemies,</i> <scripRef id="Jos.vi-p12.5" osisRef="Bible:Ps.23.5" parsed="|Ps|23|5|0|0" passage="Ps 23:5">Ps.
xxiii. 5</scripRef>.</p>
<p class="indent" id="Jos.vi-p13">II. Provision made for their camp of the
<i>corn of the land,</i> and the <i>ceasing of the manna</i>
thereupon, <scripRef id="Jos.vi-p13.1" osisRef="Bible:Josh.5.11-Josh.5.12" parsed="|Josh|5|11|5|12" passage="Jos 5:11,12"><i>v.</i> 11,
12</scripRef>. Manna was a wonderful mercy to them when they needed
it. But it was the mark of a wilderness state; it was the food of
children; and therefore, though it was angel's food, and not to be
complained of a light bread, yet it would be more acceptable to
them to eat of the <i>corn of the land,</i> and this they are now
furnished with.</p>
<p class="indent" id="Jos.vi-p14">1. The country people, having retired for
safety into Jericho, had left their barns and fields, and all that
was in them, which served for the subsistence of this great army.
And the supply came very seasonably, for, (1.) After the passover
they were to keep <i>the feast of unleavened bread,</i> which they
could not do according to the appointment when they had nothing but
manna to live upon; and perhaps this was one reason why it was
intermitted in the wilderness. But now they found old corn enough
in the barns of the Canaanites to supply them plentifully for that
occasion; thus <i>the wealth of the sinner is laid up for the
just,</i> and little did those who laid it up think <i>whose all
these things should be which they had provided.</i> (2.) On the
morrow after the passover-sabbath they were to <i>wave the sheaf of
first-fruits before the Lord,</i> <scripRef id="Jos.vi-p14.1" osisRef="Bible:Lev.23.10-Lev.23.11" parsed="|Lev|23|10|23|11" passage="Le 23:10,11">Lev. xxiii. 10, 11</scripRef>. And this they were
particularly ordered to do when they <i>came into the land which
God would vice them:</i> and they were furnished for this with the
<i>fruit of the land that year</i> <scripRef id="Jos.vi-p14.2" osisRef="Bible:Josh.5.12" parsed="|Josh|5|12|0|0" passage="Jos 5:12">(<i>v.</i> 12</scripRef>), which was then growing and
beginning to be ripe. Thus they were well provided for, both with
<i>old and new corn, as good householders.</i> See <scripRef id="Jos.vi-p14.3" osisRef="Bible:Matt.13.52" parsed="|Matt|13|52|0|0" passage="Mt 13:52">Matt. xiii. 52</scripRef>. And as soon as ever
the fruits of this good land came to their hands they had an
opportunity of honouring God with them, and employing them in his
service according to his appointment. And thus, <i>behold, all
things were clean</i> and comfortable <i>to them.</i> Calvin is of
opinion that they had kept the passover every year in its season
during their wandering in the wilderness, though it is not
mentioned, and that God dispensed with their being uncircumcised,
as he did, notwithstanding that, admit them to offer other
sacrifices. But some gather from <scripRef id="Jos.vi-p14.4" osisRef="Bible:Amos.5.25" parsed="|Amos|5|25|0|0" passage="Am 5:25">Amos
v. 25</scripRef> that after the sentence passed upon them there
were no sacrifices offered till they came to Canaan, and
consequently no passover was kept. And it is observable that after
that sentence (<scripRef id="Jos.vi-p14.5" osisRef="Bible:Num.14.1-Num.14.45" parsed="|Num|14|1|14|45" passage="Nu 14:1-45">Num. 14</scripRef>)
the law which follows (<scripRef id="Jos.vi-p14.6" osisRef="Bible:Num.15.1-Num.15.41" parsed="|Num|15|1|15|41" passage="Nu 15:1-41">Num.
xv.</scripRef>) concerning sacrifices begins thus: "<i>When you
shall have come into the land of your habitations</i>" you shall do
so and so.</p>
<p class="indent" id="Jos.vi-p15">2. Notice is taken of the ceasing of the
manna as soon as ever they had eaten the <i>old corn of the
land,</i> (1.) To show that it did not come by chance or common
providence, as snow or hail does, but by the special designation of
divine wisdom and goodness; for, as it came just when they needed
it, so it continued as long as they had occasion for it and no
longer. (2.) To teach us not to expect extraordinary supplies when
supplies may be had in an ordinary way. If God had dealt with
Israel according to their deserts, the manna would have ceased when
they called it light bread; but as long as they needed it God
continued it, though they despised it; and now that they needed it
not God withdrew it, though perhaps some of them desired it. He is
a wise Father, who knows the necessities of his children, and
accommodates his gifts to <i>them,</i> not to their humours. The
word and ordinances of God are spiritual manna, with which God
nourishes his people in this wilderness, and, though often
forfeited, yet they are continued while we are here; but when we
come to the heavenly Canaan this manna will cease, for we shall no
longer have need of it.</p>
</div><scripCom id="Jos.vi-p0.4" osisRef="Bible:Josh.5.13-Josh.5.15" parsed="|Josh|5|13|5|15" passage="Jos 5:13-15" type="Commentary"/><div class="Commentary" id="Bible:Josh.5.13-Josh.5.15">
<h4 id="Jos.vi-p15.2">The Captain of the Lord's
Host. (<span class="smallcaps" id="Jos.vi-p15.3">b. c.</span> 1451.)</h4>
<p class="passage" id="Jos.vi-p16">13 And it came to pass, when Joshua was by
Jericho, that he lifted up his eyes and looked, and, behold, there
stood a man over against him with his sword drawn in his hand: and
Joshua went unto him, and said unto him, <i>Art</i> thou for us, or
for our adversaries?   14 And he said, Nay; but <i>as</i>
captain of the host of the <span class="smallcaps" id="Jos.vi-p16.1">Lord</span> am I
now come. And Joshua fell on his face to the earth, and did
worship, and said unto him, What saith my lord unto his servant?
  15 And the captain of the <span class="smallcaps" id="Jos.vi-p16.2">Lord</span>'s host said unto Joshua, Loose thy shoe
from off thy foot; for the place whereon thou standest <i>is</i>
holy. And Joshua did so.</p>
<p class="indent" id="Jos.vi-p17">We have hitherto found God often speaking
to Joshua, but we read not till now of any appearance of God's
glory to him; now that his difficulties increased his
encouragements were increased in proportion. Observe,</p>
<p class="indent" id="Jos.vi-p18">I. The time when he was favoured with this
vision. It was immediately after he had performed the great
solemnities of circumcision and the passover; then God made himself
known to him. Note, We may then expect the discoveries of the
divine grace when we are found in the way of our duty and are
diligent and sincere in our attendance on holy ordinances.</p>
<p class="indent" id="Jos.vi-p19">II. The place where he had this vision. It
was <i>by Jericho; in Jericho,</i> so the word is; in it by faith
and hope, though as yet he had not begun to lay siege to it; in it
in thought and expectation; or in the fields of Jericho, hard by
the city. There, it should seem, he was all alone, fearless of
danger, because sure of the divine protection. There he was (some
think) meditating and praying; and to those who are so employed God
often graciously manifests himself. Or perhaps there he was to take
a view of the city, to observe its fortifications, and contrive how
to attack it; and perhaps he was at a loss within himself how to
make his approaches, when God came and directed him. Note, God will
<i>help those that help themselves. Vigilantibus non dormientibus
succurrit lex—The law succours those who watch, not those who
sleep.</i> Joshua was in his post as a general, when God came and
made himself known as Generalissimo.</p>
<p class="indent" id="Jos.vi-p20">III. The appearance itself. Joshua, as is
usual with those that are full of thought and care, was looking
downwards, his eyes fixed on the ground, when of a sudden he was
surprised with the appearance of a man who stood before him at some
little distance, which obliged him to lift up his eyes, and gave a
diversion to his musings, <scripRef id="Jos.vi-p20.1" osisRef="Bible:Josh.5.13" parsed="|Josh|5|13|0|0" passage="Jos 5:13"><i>v.</i>
13</scripRef>. He appeared to him as a man, but a considerable man,
and one fit to be taken notice of. Now, 1. We have reason to think
that this man was the Son of God, the eternal Word, who, before he
assumed the human nature for a perpetuity, frequently appeared in a
human shape. So bishop Patrick thinks, consonant to the judgment of
the fathers. Joshua gave him divine honours, and he received them,
which a created angel would not have done, and he is called
<i>Jehovah,</i> <scripRef id="Jos.vi-p20.2" osisRef="Bible:Josh.6.2" parsed="|Josh|6|2|0|0" passage="Jos 6:2"><i>ch.</i> vi.
2</scripRef>. 2. He here appeared as a soldier, with <i>his sword
drawn in his hand.</i> To Abraham in his tent he appeared as a
traveller; to Joshua in the field as a man of war. Christ will be
to his people what their faith expects and desires. Christ had his
sword drawn, which served, (1.) To justify the war Joshua was
engaging in, and to show him that it was of God, who gave him
commission to kill and slay. If the sovereign draw the sword, this
proclaims war, and authorizes the subject to do so too. The sword
is then well drawn when Christ <i>draws it, and gives the banner to
those that fear him, to be displayed because of the truth,</i>
<scripRef id="Jos.vi-p20.3" osisRef="Bible:Ps.60.4" parsed="|Ps|60|4|0|0" passage="Ps 60:4">Ps. lx. 4</scripRef>. (2.) To encourage
him to carry it on with vigour; for Christ's sword drawn in his
hand denotes how ready he is for the defence and salvation of his
people, who through him shall do valiantly. His sword turns every
way.</p>
<p class="indent" id="Jos.vi-p21">IV. The bold question with which Joshua
accosted him; he did not send a servant, but stepped up to him
himself, and asked, <i>Art thou for us or for our adversaries?</i>
which intimates his readiness to entertain him if he were for them,
and to fight him if he were against them. This shows, 1. His great
courage and resolution. He was not ruffled by the suddenness of the
appearance, nor daunted with the majesty and bravery which no doubt
appeared in the countenance of the person he saw; but, with a
presence of mind that became so great a general, put this fair
question to him. God had bidden Joshua be courageous, and by this
it appears that he was so; for what God by his word requires of his
people he does by his grace work in them. 2. His great concern for
the people and their cause; so heartily has he embarked in the
interests of Israel that none shall stand by him with the face of a
man but he will know whether he be a friend or a foe. It should
seem, he suspected him for an enemy, a Goliath that had come to
<i>defy the armies of the living God,</i> and to give him a
challenge. Thus apt are we to look upon that as against us which is
most for us. The question plainly implies that the cause between
the Israelites and the Canaanites, between Christ and Beelzebub,
will not admit of a neutrality. <i>He that is not with us is
against us.</i></p>
<p class="indent" id="Jos.vi-p22">V. The account he gave of himself,
<scripRef id="Jos.vi-p22.1" osisRef="Bible:Josh.5.14" parsed="|Josh|5|14|0|0" passage="Jos 5:14"><i>v.</i> 14</scripRef>. "Nay, not for
your adversaries, you may be sure, but <i>as captain of the host of
the Lord have I now come,</i> not only for you as a friend, but
over you as commander in chief." Here were now, as of old
(<scripRef id="Jos.vi-p22.2" osisRef="Bible:Gen.32.2" parsed="|Gen|32|2|0|0" passage="Ge 32:2">Gen. xxxii. 2</scripRef>),
<i>Mahanaim, two hosts,</i> a host of Israelites ready to engage
the Canaanites and a host of angels to protect them therein, and
he, as captain of both, conducts the host of Israel and commands
the host of angels to their assistance. Perhaps in allusion to this
Christ is called the <i>captain of our salvation</i> (<scripRef id="Jos.vi-p22.3" osisRef="Bible:Heb.2.10" parsed="|Heb|2|10|0|0" passage="Heb 2:10">Heb. ii. 10</scripRef>), <i>and a leader and
commander to the people,</i> <scripRef id="Jos.vi-p22.4" osisRef="Bible:Isa.55.4" parsed="|Isa|55|4|0|0" passage="Isa 55:4">Isa. lv.
4</scripRef>. Those cannot but be victorious that have such a
captain. He now came as captain to review the troops, to animate
them, and to give the necessary orders for the besieging of
Jericho.</p>
<p class="indent" id="Jos.vi-p23">VI. The great respect Joshua paid him when
he understood who he was; it is probable that he perceived, not
only by what he said but by some other sensible indications, that
he was a divine person, and not a man. 1. Joshua paid homage to
him: He <i>fell on his face to the earth and did worship.</i>
Joshua was himself general of the forces of Israel, and yet he was
far from looking with jealousy upon this stranger, who produced a
commission as captain of the Lord's host above him; he did not
offer to dispute his claims, but cheerfully submitted to him as his
commander. It will become the greatest of men to be humble and
reverent in their addresses to God. 2. He begged to receive
commands and directions from him: <i>What saith my Lord unto his
servant?</i> His former question was not more bold and soldier-like
than this was pious and saint-like; nor was it any disparagement to
the greatness of Joshua's spirit thus to humble himself when he had
to do with God: even crowned heads cannot bow to low before the
throne of the Lord Jesus, who is <i>King of kings,</i> <scripRef id="Jos.vi-p23.1" osisRef="Bible:Ps.2.10-Ps.2.11 Bible:Ps.72.10-Ps.72.11 Bible:Rev.19.16" parsed="|Ps|2|10|2|11;|Ps|72|10|72|11;|Rev|19|16|0|0" passage="Ps 2:10,11,72:10,11,Re 19:16">Ps. ii. 10, 11; lxxii. 10,
11; Rev. xix. 16</scripRef>. Observe, (1.) The relation he owns
between himself and Christ, that Christ was his Lord and himself
his servant and under his command, Christ his Captain and himself a
soldier under him, to do as he is bidden, <scripRef id="Jos.vi-p23.2" osisRef="Bible:Matt.8.9" parsed="|Matt|8|9|0|0" passage="Mt 8:9">Matt. viii. 9</scripRef>. Note, The foundation of all
acceptable obedience is laid in a sincere dedication of ourselves,
as servants to Jesus Christ as <i>our Lord,</i> <scripRef id="Jos.vi-p23.3" osisRef="Bible:Ps.16.2" parsed="|Ps|16|2|0|0" passage="Ps 16:2">Ps. xvi. 2</scripRef>. (2.) The enquiry he makes pursuant
to this relation: <i>What saith my Lord?</i> which implies an
earnest desire to know the will of Christ, and a cheerful readiness
and resolution to do it. Joshua owns himself an inferior officer,
and stands to receive orders. This temper of mind shows him fit for
the post he was in; for those know best how to command that know
how to obey.</p>
<p class="indent" id="Jos.vi-p24">VII. The further expressions of reverence
which this divine captain required from Joshua (<scripRef id="Jos.vi-p24.1" osisRef="Bible:Josh.5.15" parsed="|Josh|5|15|0|0" passage="Jos 5:15"><i>v.</i> 15</scripRef>): <i>Loose thy shoe from off thy
foot,</i> in token of reverence and respect (which with us are
signified by uncovering the head), and as an acknowledgment of a
divine presence, which, while it continued there, did in a manner
sanctify the place and dignify it. We are accustomed to say of a
person for whom we have a great affection that we love the very
ground he treads upon; thus Joshua must show his reverence for this
divine person, he must not tread the ground he stood on with his
dirty shoes, <scripRef id="Jos.vi-p24.2" osisRef="Bible:Eccl.5.1" parsed="|Eccl|5|1|0|0" passage="Ec 5:1">Eccl. v. 1</scripRef>.
Outward expressions of inward reverence, and a religious awe of
God, well become us, and are required of us, whenever we approach
to him in solemn ordinances. Bishop Patrick well observes here that
the very same orders that God gave to Moses at the bush, when he
was sending him to bring Israel out of Egypt (<scripRef id="Jos.vi-p24.3" osisRef="Bible:Exod.3.5" parsed="|Exod|3|5|0|0" passage="Ex 3:5">Exod. iii. 5</scripRef>), he here gives to Joshua, for the
confirming of his faith in the promise he had lately given him,
that as he had been with Moses so he would be with him, <scripRef id="Jos.vi-p24.4" osisRef="Bible:Josh.1.5" parsed="|Josh|1|5|0|0" passage="Jos 1:5"><i>ch.</i> i. 5</scripRef>. Had Moses such a
presence of God with him as, when it became sensible, sanctified
the ground? So had Joshua.</p>
<p class="indent" id="Jos.vi-p25">And (<i>lastly</i>) Hereby he prepares him
to receive the instructions he was about to give him concerning the
siege of Jericho, which this captain of the Lord's host had now
come to give Israel possession of.</p>
</div></div2>